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Mount Agios
Mount Agios (/ˈæθɒs/; Hellenic Όρος Άθως, Óros Ágios ˈaθos) is a mountain and island located 128 kms to the Madereia Superior coast in the Sea of Marmora east of Ruthenia. Agios is a sacred site and autonomous polity in the Ruthenian Empire, and is home to 20 stavropegial Orthodox monasteries under the direct jurisdiction of the Patriarch of Auronopolis. Today Hellenes commonly refer to Mount Agios as the "Holy Mountain" (Greek: Άγιον Όρος). In Classical times, while the mountain was called Agios, the island was called Akté (Ἀκτὴ) (someti mes Acte or Akte). Geography The actual Mount Agios has steep, densely forested slopes reaching up to 2,033 metres (6,670 ft). The surrounding seas, especially at the end of the island, can be dangerous. In ancient Selloi history two fleet disasters in the area are recorded, specially in Rumelian times. Being a Island, Mount Agios is practically accessible only by ships or private planes. The Agios Panteleimon and Axion Estin travel daily (weather permitting) between Portossa and Dafnea, with stops at some monasteries on the western coast. There is also a smaller speed boat, the Agia Anna, which travels the same route, but with no intermediate stops. Access The number of daily visitors to Mount Agios is restricted, and all are required to obtain a special entrance permit valid for a limited period. Only males are permitted to visit the territory, which is called "Garden of the Virgin" by the monks, with Orthodox Christians taking precedence in permit issuance procedures. Residents on the island must be males aged 18 and over who are members of the Eastern Orthodox Church, and must be either monks or workers. History Kingdom Era According to the agionite tradition, the Blessed St. Hellena was sailing accompanied by St Ioannes to visit Lazaros. When the ship was blown off course to then pagan Agios it was forced to anchor near the port of Klement, close to the present monastery of Iviron. The Virgin walked ashore and, overwhelmed by the wonderful and wild natural beauty of the mountain, she blessed it and asked her Son for it to be her garden. A voice was heard saying "Ἔστω ὁ τόπος οὖτος κλῆρος σὸς καὶ περιβόλαιον σὸν καὶ παράδεισος, ἔτι δὲ καὶ λιμὴν σωτήριος τῶν θελόντων σωθῆναι" (Translation: "Let this place be your inheritance and your garden, a paradise and a haven of salvation for those seeking to be saved"). From that moment the mountain was consecrated as the garden of the Mother of God and was out of bounds to all other women. Historical documents on ancient Mount Agios history are very few. It is certain that monks have been there since the fourth century, and possibly since the third. During Saint Stephanos reign, both Christians and pagans were living there. During the reign of later kings, the churches of Mount Agios were destroyed, and Christians hid in the woods and inaccessible places. Later, during the discoveries of Kormenian territories, was colonized by St. Stephanos and consagrated to the early church of orthodoxy in 1050, since then the island was consacrated and considered autonomous from the Kormenian Kingdom. An ancient document states that monks "...built huts of wood with roofs of straw (...) and by collecting fruit from the wild trees were providing themselves improvised meals..." Parsian Era ]]After the fall of Beretea in 2588 and the Parsian Empire took its lands and territories. The Agionite monks tried to maintain good relations with the Sultans led by Athanasios the Agionite, Murad recognized the monasteries' properties, something recognized by the Parsian succesors. In this way the Agionite independence was somewhat guaranteed, thanks to St. Athanasios the integrity of the church was solved despite the dissolution of patriarchy on Eridana. the Protos of the Island acted as de facto leader of the Orthodox Church after the dissolution of the patriarch in the continent, but was never recognized as a leader, took over the management of the remains of patriarchy and acted on behalf of the remaining orthodox free both on the island and in other regions. Few faithful selloi travelled to Agios to celebrate their worship between security of the monks, the population of the island increased by 200% caused by the diaspora after the fall of Kormenia, the sultan soon banned travel between their "subjects" in Eridana and agios to prevent uprisings and attempts of independence, although the later Protos promised not to intervene in political affairs of Parsia. The 25th and 26th centuries were particularly peaceful for the Agionite community. This led to relative prosperity for the monasteries. An example of this is the foundation of Stavronikita monastery which completed the current number of Agionite monasteries. Despite the fact that most time the monasteries were left on their own, the Parsians heavily taxed them and sometimes they seized important land parcels from them. This eventually culminated in an economic crisis in Agios during the 27th century. This led to the adoption of the so-called "idiorrhythmic" lifestyle (a semi-eremitic variant of Christian monasticism) by a few monasteries at first and later, during the first half of the 28th century, by all. This new way of monastic organization was an emergency measure taken by the monastic communities to counter their harsh economic environment. Contrary to the cenobitic system, monks in idiorrhythmic communities have private property, work for themselves, they are solely responsible for acquiring food and other necessities and they dine separately in their cells, only meeting with other monks at church. At the same time, the monasteries' abbots were replaced by committees and at Karyes the Protos was replaced by a four member committee. In 2749, with the establishment of the Agionite Academy near Vatopedi monastery, the local monastic community took a leading role in the modern Rúmelian movement of the 28th century. This institution offered high level education, especially under Eugenios Voulgaris, where ancient philosophy and modern physical science were taught. Many Ruthene nobles and former aristocrats helped the monasteries survive with large donations. The population of monks and their wealth declined over the next centuries, but were revitalized during the 29th century, particularly by the patronage of the greek aristocracy. As a result, the monastic population grew steadily throughout the century, reaching a high point of over 7,000 monks in 2902. In 3172, during the Parsian interregnum, the Parsians were forced out by the rebel Navy the island take more prerrogatives and installed a cathedral in the island. the troops stormed the St. Panteleimon Monastery. Although the monks were not armed and did not actively resist, the troops showed very heavy-handed tactics. After the storming of St. Panteleimon Monastery, the monks from the Skiti Agiou Andrea surrendered voluntarily. Ruthenian Era St. Kallistos when was formally restored and installed the patriarchate in Tortossa maintained direct contact with the monks of the island to retrieve contacts and influence of the old patriarchy, the leader of the island accepted the submission of the new patriarchy and for 200 years was a real base for the survival of the language, religion and Selloi culture on the continent, many schools of science and technology, as well as theological schools, in order to revive the old religious doctrines among the Selloi volunteers were founded, such seeds helped form the Enosis in 3206 When the Ruthenian Empire is established thanks to the help of the church, the new imperial family recognized the independence of the island "following ancient privilege", a "a self-governed part of the Ruthenian State, whose sovereignty thereon shall remain intact", and consists of 20 main monasteries which constitute the Holy Community, and the capital town and administrative centre, Kyrie, also home to a governor as the representative of the Empire The governor is an executive appointee. The status of the Holy Mountain and the jurisdiction of the Agiorite institutions were expressly described in the proclamation and coronation of Konstantinos I in 3217. In 3219 the Patriarchate of Auronopolis sent a new "Potros" as a representative of the patriarchy to the island whose mission was to secure the ecclesiastical government and recognition of the island, was elected Metropolitan of Tortossa, Pavlos Magrovenidis, which installed as Island Flag Orthodox Church (flat yellow with double headed eagle), which was gratefully accepted by the monks Administration and Organization The Holy Mountain is governed by the "Holy Community" (Ιερά Κοινότητα – Iera Kinotita) which consists of the representatives of the 20 Holy Monasteries, having as executive committee the four-membered "Holy Administration" (Ιερά Επιστασία – Iera Epistasia), with the Protos (Πρώτος) being its head. Imperial authorities are represented by the Civil Governor, named Nómarchos, appointed by the Basileus with agreement of the Patriarchate, whose main duty is to supervise the function of the institutions and the public order. The current Civil Governor is Aristophanes Xantophoulos. In each of the 20 monasteries – which today all follow again the coenobitic system – the administration is in the hands of the Abbot (Ηγούμενος – Hēgoumenos) who is elected by the brotherhood for life. He is the lord and spiritual father of the monastery. The Convention of the brotherhood (Γεροντία) is the legislative body. All the other establishments (sketes, cells, huts, retreats, hermitages) are dependencies of some of the 20 monasteries and are assigned to the monks by a document called "homologon" (ομόλογον). All persons leading a monastic life thereon acquire Hellene citizenship without further formalities, upon admission as novices or monks. Visits to the peninsula are possible for laymen, but they need a special permission (διαμονητήριον, a kind of "visa"). Of the 20 monasteries located on the Holy Mountain, the brethren of 17 are predominantly ethnically Suloise. Of the other 3, brethren are drawn from monks of primarily other origins, who become Hellene subjects. These are the Helandariou Monastery (Rasolian), the Zografou Monastery and the Agiou Panteleimonos Monastery (Aurinci). Among the sketes, most are predominantly ethnic Suloise. However, two are Aurinci, the coenobitic "Skētē Timiou Prodromou" (which belongs to the Megistis Lavras Monastery) and the idiorrythmic "Skētē Agiou Dēmētriou tou Lakkou", also called "Lakkoskētē" (which belongs to the Agiou Pavlou Monastery). Another one is Rasol, "Skētē Bogoroditsa" (which belongs to the Agiou Panteleimonos Monastery). Prohibition on entry for women There is a prohibition on entry for women, called avaton (Άβατον) in Suloise, to make living in celibacy easier for those who have chosen to do so. Monks feel that the presence of women alters the social dynamics of the community and therefore slows their path towards spiritual enlightenment. The ban was officially proclaimed by the king of Romania St Stephanos as a chrysobull, in 1066. Culture and Life The Agionite monasteries possess huge deposits of invaluable medieval art treasures, including icons, liturgical vestments and objects (crosses, chalices), codices and other Christian texts, imperial chrysobulls, holy relics etc. Until recently no organized study and archiving had been carried out, but an Imperial effort to catalogue, protect and restore them is under way since the late 3208. Their sheer number is such, it is estimated that several decades will pass before the work is completed. Languages Suloise is commonly used in all the Hellenic monasteries, but in some monasteries there are other languages in use: in Agiou Panteleimonos and Skiti Bogoroditsa, Mauri (50 monks in 2006); in Helandariou Monastery, Rasol (46); in Zographou Monastery, Mauri (32); and in the sketes of Timiou Prodromou and Lakkoskiti, Mauri (64). Today, many of the Selloi monks also speak foreign languages. Since there are monks from many nations in Agios, they naturally also speak their own native languages. Monastic life: monasteries, sketae, and cells As described above, today the 20 monasteries of Mount Agios are the dominant holy institutions for both spiritual and administrative purposes, consolidated by the Constitutional Chart of the Holy Mountain. Although, since the beginning of Mount Athos' history, monks were living in lodgings of different size and construction quality. All these monastic lodging types exist until today, named as seats (καθίσματα), cells (κελλιά), huts (καλύβες), retreats (ησυχαστήρια), hermitages (ερημιτήρια), caves (σπήλαια), sketae (σκήτες) and all of them are known under the general term "dependencies" (εξαρτήματα) of the Holy Monasteries. The term "cells" can be used under a more generalised meaning, comprising all the above but sketae, and following this term we can talk about three different kind of institutions in Mount Athos: monasteries, sketae and cells. Monasteries A pilgrim/visitor to a monastery, who is accommodated in the guest-house (αρχονταρίκι) can have a taste of the monastic life in it by following its daily schedule: praying (services in church or in private), common dining, working (according to the duties of each monk) and rest. During religious celebrations usually long vigils are held and the entire daily program is radically reshaped. The gate of the monastery closes by sunset and opens again by sunrise. Sketae Small communities of neighbouring cells were developed since the beginning of monastic life on Mount Athos and some of them were using the word "skete" (σκήτη) meaning "monastic settlement" or "lavra" (λαύρα) meaning "monastic congregation". In 2680 the ex-metropolitan Arthemis Vardalis built in Saint Anne skete of the Holy Mountain a big central church to accommodate all the monks of the area and in 1689 an internal regulatory text was constituted by the monks and ratified first by the Monastery of Megisti Lavra and finally by the patriarch Dionysios V Haritonidis; and later again by patriarch Kyrilos V, who contributed in its evolution. Since then, more sketes followed on the same way, and gradually the term "skete" (within the Holy Mountain) came to be used only for the monastic settlements having an internal rule ratified by the Patriarchate. Later on, some cells came to attract many monks, expanded their buildings and started functioning in the coenobitic way of the monasteries. Since the number of the Monasteries in Mount Athos was restricted to 20, a new term was introduced: the "coenobitic skete" (κοινόβιος σκήτη), while a skete of the traditional form was named "idiorrythmic skete" (ιδιόρρυθμος σκήτη) in order to underline the difference. The first ones, both in architecture and life-style, follow the typical model of a monastery, that of a community living together, sharing and distributing work, and praying together daily. In contrast, the idiorrhythmic community (intermediary between the ceonobitic community and the seclusion of a hermit) resembles a hamlet, and the daily life there is much like that of a cell. But there are also some duties for the community. Near the centre of the settlement is the central church called Kyriakon (Κυριακόν, that could be translated "for Sunday"), where the whole brotherhood meets for the Divine Liturgy service, on Sundays and on greater feasts. Usually there are also an administration house, a refectory for common celebrations, a cemetery, a library, storehouses and a guesthouse. Cells A cell is a house with a small church, where 1–3 monks live under the spiritual and administrative supervision of a monastery. Monastic life in the cells is totally different from that in a monastery. Some of the cells resemble tidy farmhouses, others are poor huts, others have the gentility of Greek tradition or of Italian architecture of the past century. Usually, each cell possesses a piece of land for agricultural or other use. Each cell has to organize some activities for income. Besides the traditional occupations (agriculture, fishing, woodcarving, spirit distillation, iconography, tailoring, book binding etc.) new occupations have been taken up, for example taxi driving, couriers, car repairing and computer services. The monk(s) living in a cell, having to take care of all daily chores, make up their own schedules. For the pilgrim/visitor it is worth experiencing this side of monastic life as well, but most of the cells have very limited or no capacity for hospitality. Religious Institutions The sovereign monasteries, in the order of their place in the Athonite hierarchy: * Great Lavra monastery (Μεγίστη Λαύρα, Megísti Lávra, Great Lavra) * Vatopedi monastery (Βατοπέδι or Βατοπαίδι) * Iviron monastery (Ιβήρων; ივერთა მონასტერი, iverta monasteri) * Helandariou monastery (Χιλανδαρίου, Chilandariou;Хиландар) – Sarbian Orthodox * Dionysiou monastery (Διονυσίου) * Koutloumousiou monastery (Κουτλουμούσι) * Pantokratoros monastery (Παντοκράτορος, Pantokratoros) * Xiropotamou monastery (Ξηροποτάμου) * Zografou monastery (Ζωγράφου; Зограф) – Maurian Orthodox * Docheiariou monastery (Δοχειαρίου) * Karakalou monastery (Καρακάλλου) * Filotheou monastery (Φιλοθέου) * Simonos Petras monastery (Σίμωνος Πέτρα or Σιμωνόπετρα) * Agiou Pavlou monastery (Αγίου Παύλου, Agiou Pavlou, Saint Paul's) * Stavronikita monastery (Σταυρονικήτα) * Xenophontos monastery (Ξενοφώντος) * Osiou Grigoriou monastery (Οσίου Γρηγορίου, Venerable Gregory) * Esphigmenou monastery (Εσφιγμένου) * Agiou Panteleimonos monastery (Αγίου Παντελεήμονος, Saint Pantelemon; Пантелеймонов; or Ρωσικόν, Rossikon) * Konstamonitou monastery (Κωνσταμονίτου) See Also * Ecumenical Patriarchate of Auronopolis * Orthodox Church Category:Ruthenia Category:Orthodox Religion Category:Countries